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BP605
R33R33
1895
STANfORO
UBRARIES
KAiit: > .suAMI MAT PRAiU8H
1
■lEF VIEW OF rAdHA SOAm FAITH.
A MBSSAlii; UP ITEUfcU/rEACE ASIl JOY
'ta All, NATIOKS.
ininLISHED INDER THE AUTHORITY
RAI SALIG RAM BAHADUR
Oli^ AGtL\.
IM!rM 7'"«(wii«/BT^(?tM.'i«/, ,\: »". F.
msNAlUiS;
Ti K CSHANnnAPtlABnA PllESSCO. LD.
/
KADHA SO AMI MAT PKAKASH
OR
A BKIEF VIEW OE EADHA SOAMI FAITH,
BEING
A MESSAGE OF ETERNAL PEACE
AND JOY TO ALL NATIONS.
PUBLISHED UNDER THE AUTHORITY
OF
Rai Salig Ram Bahadur of Agi^a,
Retired Postmaster-General ^ N. W. P,
BENARES :
THE CHANDRAPRABHA PRESS CO. LD.
1896.
FiTit Editivn 1500 Copies, Price 10 Ans.
Printed by J. N. mbhta,
AT THE CHANDBAPBABHA PBESS CO. LD.
rAdhA mm HAT prakAsh.
I
1
I BegisterM Under Seotions 18 and 19 of Act Z2V of 1867.
CONTENTS.
Page,
Rddha Soami the Holy Name of the Supreme
X5ein^ ••• ••• ,,, ,,, ,,, ,,, \
Three Factors in Creation ... 3
Our solar system belongs to the third degree ... 6
Correspondence of Macrocosm with Microcosm 6
The Supreme Being distinguished from the Gods
of other religions 7
The second and third degrees contain spirit and
matter; the former predominates in the second,
and the latter in the third degree ... ... 7
Necessity of matter in the second and third
viegrees ... ••■ ... ... ... ... o
The ascending and descending scales in creation 9
The Special and Beloved Sons of the Supreme
Being or *S'a?i^8 ... ... ... ... 10
One should look for a Sant or Sddh to approach
the Supreme Being ... ... 10
JiQ^miion oi Sant Saf guru ... ... ... 11
Definition of Sddh Gurii and Satsangi 11
The Supreme Being is both personal and impersonal 11
Definition of true salvation ... ... .... 12
Spirit subject to birth and re-birth in the second
and third degrees ... ... ... ... 12
Radha Soami faith not built on the scriptures of
any religion — The efficacy of Surat Skabd
Yoga testified by inspired religions 13
11.
Page,
The internal sound current is the means of
raising the spirit. Difference of Dhunydtmak
and Varndtmak names. The power of sound
current or Shahd ... ... ... ... 13
The state of spirit in the third degree— The change
of its powers with the change of its spheres... 15
The method for taking back the spirit to its
original source is to ride the sound current ... 15
Testimony of sound as given by other religions 16
The Shabd of Eddha Soami faith distinguished
from that of other religions ... ... ... 16
The efficacy of the real name or sound to
approach the centre from which it emanates 17
Necessity of sincere prayer ... 18
Necessity of sincere love for the Supreme Being 18
Necessary restrictions as regards mode of living 19
Definition of good and bad acts ... 19
Brotherhood of Eddha Soami faith — place of
worship — offering of flower garland ... ... 20
Rddhd Sodmi faith consists in four words ... 21
Superiority of Sound practice over external
religious observances ... ... ... ... 23
Description of three natural states — wakefulness,
dream, and sound sleep ... 23
The mode of devotion as prescribed by Rddhd
Sodmi faith is the only means to approach the
Supreme Being ... ... ... ... 25
This mode of devotion is free from all risk and
danger and can easily be practised by men and
IIU
Page* .
women of any age, literate or illiterate 27
Prdn Yoga discarded as dangerous and
unnecessary ••• ... ... ... ... 28
Evidence of the existence of God the Almighty —
The essence of Ood and Spirit is the same —
It is an emanation from H im . . . ... ... 30
The above statement illustrated ... ... ... 32
Bdchak Gydn (Sophistry) and Idolatry ... 33
Shabd or Word is not originally the result of
vibratory motion or the property of ether as
supposed by a certain class of thinkers ... 38
What is Truth 40
How to attain or realize this Truth 42
What is true religion 44
What is true salvation ... ... ... ... 45
Luminous and dark rays ... ... ... 46
Absolute necessity for spiritual devotion ... 48
The work of salvation can be carried on in
human body only — A devotee is not required
to quit his family and profession ... ... 50
The Sphere of true salvation 52
Three powers of man — Physical, Intellectual and
Mental, and Spiritual ... ... ... ... 53
The advisability of awakening and developing
spiritual powers ... ... ... ... 56
Love for the Supreme Being ... ... ... 65
Jb aitn ... .•• ••• ••• ••• ••• '^
Incarnations ... ... ... ••• ••• 71
Necessity of a contemporary Sant Satgurii ... 72
IV.
Page,
Distinguishing features of Sant Satgurd or
True Guide ... ... 75
How a sincere devotee will act when he meets
a Sant Satguru ... ... ... ... 78
Atheists labouring under a mistake ..• ... 80
Matter and Motion ... ... ... ... 83
Transmigration of soul ... ... ... ... 85
Description oi Karma — reduction and obliteration
of their effects ... ... ... ... ... 86
Description of four Principal Personages
concerned in the practice of RAdha Sodmi faith 90
The work of regeneration ... ... ... 93
Radha So^mi faith is open to all mankind who
may or may not renounce their old creed 94
People desirous of seeing miracles &c., unfit
to follow Eddha Soami faith and practise
devotion prescribed by it 95
eadhI soami sahai.
PREFACE.
X. This tract is intended for the benefit of those
who, seeing the instability and transitory state of the
things in this world, as well as its short-lived pleasures
and greatness, have a craving for everlasting and
unalloyed happiness and undisturbed peace in a
mansion which is not subject to change, decay or
dissolution.
2. It will also help sincere enquirers of truth
who, observing that the love or affection for objects
in this world is attended with great pain and affliction
consequent on their separation or disappearance, are
anxious to know the Supreme and Eternal Cause, or
Creator and Master of the whole creation, with a view
to fix their attention and set their heart entirely on
His Holy Feet, and approach Him in His Highest
Mansion.
3. This class of thinkers and enquirers conclude
from their observation of the numerous gradations
in the creation, and the laws which govern the
movements of heavenly bodies, that there must be a
( ii )
highest sphere all pure, a boundless ocean of love
and spirit, the residence of the Supreme Being, the
Eternal and Unchangeable, the Supreme Master and
Director of the whole creation, that every human
being ( who is a drop from that Ocean) should aspire
to, and try proper means to approach.
4. These means have been prescribed by the
Supreme Being Himself when He appeared in
human form with the merciful object of reclaiming
down-trodden humanity involved in endless troubles
and misery in this world. They can be easily practised
by both men and women of any age and in all
countries, who, observing the perishable nature of all
objects in these regions, have the slightest but sincere
desire of finding truth and enjoying eternal joy
and bliss in the highest and purest regions of love
and spirit in the August and Happy Presence of
their Supreme Father.
00»'
eIhdX soiMi DAY Ah ki'dayX
E,^r5iij4 soa.m:i sa.ij:At.
( GRANT HtBC'fUL aADM/so/Hf THr OriACE & PHOTECTION . )
A BRIEF VIEW OP EADHA SoAmI
FAITH.
SMba Saaml the boly name of ttl« Sopreme Beln(.
1. TheRddhaSodmi maior faith derivesita
name from ita original Founder, the Supreme
Being, EMhd Soami who appeared in this
world in human form and designated Himself
Sunt Satguru or perfect Saint or true Guide
and Preceptor, and preached holy doctrines to
sincere enquirers of Truth for the deliverance
of their spirit from the bondage of body and
ita surroundings, as well Jie from the pains and
pleasures of this world, and for the ultimate
admission ( of their spirit ) into the Holy
Presence of the Supreme Being after traversing
h
r 2 ]
and breaking through the trammels and
impedimenta in the material spheres.
2. The Holy name Kddhd Sodmi has been
given out by the Supreme Being Himself. It
resounds in splendid refulgence in the higher
spheres and can be heard within themselves by
those who perform devotion by practising Surat
Shahd Yoga according to the instructions
given by the Supreme Being Himself.
3. All obstacles thrown in the way and
traps laid by Universal Mind and Matter to
stop or interfere with the progress of a pilgrim
to the high mansion of the Supreme Being in
pure spiritual regions disappear at once on the
pronunciation of the Holy name Riidha Soami
by the devotee: such is the immediate etfect and
beneficial influence exercised by this Almighty
Name. It at once strilies awe and terror
in the heart of the conflicting agents and
revolting forces met with by the devotee while
traversing the material regions and gradually
removes them altogether from his path,
4. This Holy name Radhi Sodmi signifies
[ 3 ]
1 the Supreme Being and the original Spirit
or Sound current (or Word) which emanated
fi-om His Holy Feet, and which is the prime
and principal agent in the whole
lation.
three Paotors Id Orentlon.
5. According to Rddha Sotlmi faith there
B three factors in the creation, of which the
irst and principal and the prime mover and
Fe-giver is the Spirit, or Word or Sound, the
second or the main working factor is Mind and
the third the Matter, of which the body and
Senses ( the instruments of action ) are made,
fhe first principle or factor, namely Spirit, i8
lie prime cause of everything and presides over
1, and has its abode in the uppermost regions
>ove all and beyond the Mind (the second
factor) in the innermost part of the body. The
locality of the Mind or the second factor, is
Blow that of spirit or outside the innermoat
parter, while the flesh or body formed of
Matter, the third factor, occupies the outermost
portion of the vehicle or human form with tha
senses attached thereto. Accordingly there are
three degrees, and hence three Grand Divieiona
in the Universe or Macrocosm with correspon-
ding divisions in the human body or Micro-
cosm.
6. The three degrees or grand divisions,
comprised in the entire creation, according to
Kddhd Soami faith are :-
1. Spiritual
2. Spiritual- Material
3. Material- Spiritual
Pure spirit, uncontaminated with matter,
exists in the first grand division. Here the
Supreme Being reigns over absolutely spiri-
tual life. This, the purest possible form of life,
has no desire but to love and serve the Supremo
Being. The joys — the very existence — of this
pure spirit-hfe are derived from the Supreme
Being who is the Ocean of spirit, love and joy.
Nothing concerning this degree is known or
has been known to the founder of any religious
creed. It comprises six sub-divisions and is
called the DayalDesh or the Rcgioiis of Mercy.
t 5 ]
7. The eecondor Spiritual-Material degree or
grand division is entirely free from all worldly
paesiona and desires of the lower order.
LXikening the Supreme Being to an Ocean, the
I president of the second degree is a tide from
that Ocean. He is a kind of Viceroy who rules
over all life existing in the space comprised in
tie second and third grand divisions committed
I to his care. As its name indicates, the spiritual-
' material degree contains both spirit and matter.
But matter is, comparatively speaking, pure
and is subject to, and controlled by spirit. Life
here is very pure and though clothed in pure
material forms, spirit predominates. This
degree also comprises six sub-divisions and is
called the Brahmand or the regions of Universal
Mind and pure matter.
8. In the third or Material-Spiritual degree
matter predominates over spirit. Life is com-
posed of spirits wholly clothed in coarse matter.
Having quite forgotten the higher abode from
which they originally sprang, the spirits here
have acquired carnal desires and passions.
Tliia also comprises sis sub-divisions and is
I called tl
r Mind an
called the Find or the regions of Individual
Mind and coarse matter.
9. This degree ia domioated over by a wave
emanating from the Supreme Being and flowing
through the tide which has already been likened
to a Viceroy. This wave or current may, for
want of a better name, be called a Governor
who presides over the Material Universe and
controls matter.
Our aolBT •yatem beloDK* to tbe third deiree.
10. All solar systems, like ours, are included
in the third degree. Beyond all solar systems in
this plane, is the locality of the second degree;
beyond that locality again is the situation
ofthe first degree, the residence of the Supreme
Being.
Corr«ip(ia<leiio« af IKaoroooam wltb Mlorocoam.
11. The above three grand divisions in the
Universe have a correspondence, or are in the
same plane, with similar divisions in the
human form or body "which is a miniature or
Microcosm of the Great Universe or Macrocosm.
[ ' ]
TbeSaprenteBetiis dlattnKiililiedrrtimtlie Oodi of
otker rellKloDB-
12. The Supreme Being, as already said, is
unknown. The Spirit or the Viceroy who pre-
sides over the second degree, is the Lord God
of the Bible: be is the Sat or Satchitdnatid or
Shidh Brahm of the Ved&ntees, the Nirvan of
, the Jains and the Buddhists and the L6h.ut of
ihe Mabomedan Saints. The Spirit or Governor
>rho rules over the third degree is the Brahm
r Parmdtmd or God of most rebgiona in the
fcrorld.
nd luid third desresB oontoln iplrlt and matter;
lie formor predomlaatei In the Beoond.
and the latter In tbe third degree.
13. Tbe entire creation below tbe firat degree
composed of two parts, namely, spirit
jrhich is all good and pure, and matter which
always more or less bad. Man is a drop
■om the Ocean, that is, the Supreme Being.
lis drop of pure good spirit is so mixed with
latter that it becomes in bondage thereto, and
nless aided by a Superior Spirit is always
[ 10 ]
pleasure. Such a being is called a perfect Sunt, a
Special and Beloved Son of the Supreme
Being, But the gpirite who belong to the
deteriorating stream are wholly under the
influence of matter. At every change they get
lower and lower until they reach tlie lowest
form in the creation.
17. The Supreme Being has Special and
Beloved Sons called Sants and Param Sants,
who are full of mercy and love and who descend
periodically upon the earth to deliver spirits
from the bondage of matter and to carry them
to the Presence of the Supreme Father.
One ibonld look for a Bant or Sadh to approacb ttao
Supreme BelnS'
18. Any one desirous of reaching the
Supreme Being must search for a Sant
Satguru (incarnation of the Supreme Being) or
a iiadh Guru ( one who has reached the top of
the second grand division ) and invoke His
help, and receive instriactions from one of these
Superior Guides, as to the manner of his
de\'otion and procedure.
[ 11 ]
Definttlan af Bant flatgnrn.
19. A Sant Satguru is He who has either
' descended directly from the Highest Diviaion
or reached that quarter by practice of Surat
Shabd Yoga under the immediate direction of
the former.
Definition or Sadb Onrn and SatianKl-
20. A Scidh Giivd is He who has descended
from the top of the second grand division or
reached it by the practice of Surat Shabd Yoga
mder the direction of a Sant Satgiiru and
J proceeding towards the highest division. A
patsangi is he who having full belief and
lonfidence in the Sant Satguru and His
^ -Words, is practising Surat Shabd Yoga under
His immediate direction and having traversed
some distance is pushing on upwards.
ma Snpreme Belnr !■ botli personal and Imperaonal.
21. The name of the Supreme Being is
^adhd Soami. He is impersonal, but personal
1 the second and third divisions and when He
lanifests Himself through humanity as Sant
u. Hia attributes are mostly met with
[ 12 ]
in the Sant Safgurtij who might be called an
incarnation of Sat Purush Rddhd Sodmi, the
true Supreme Being.
Delinltlon of true salvation.
22. The deliverance of spirit from the
bondage of body, senses and mind, and its
gradual ascension and eventual entrance into
the first or highest division by the practice of
Surat Shahd Yoga is perfect salvation according
to Rddhd Soami faith.
At present the Surat or spirit which is
a particle of the Supreme Being or a ray from
the Supreme Sun or a drop from the Supreme
Ocean of spirit, having descended from the
highest or first region has become encased in
material coverings, and in a manner inter-
mingled with matter and is in this, the third
region, subject to the forces or carnal desires
and passions resulting from such mixture.
spirit subject to blrtb and re-blrtb In tbe second
and tblrd deirrees.
23. In its descent from the highest region
the spirit has become enveloped in various
coverings of matter or bodies, and as long as it
[ 13 ]
remains in the second and third divisions where
matter exists, it cannot be freed from re-birth
in the lower or higher regions. It is only in
the first or highest division where there is no
matter, that there is no re-birth.
Radba SoamI niltb not built on tbe acrlptnres of
any religion— The effioacy- of Snrat Shabd Tog-a
testlBed br loBiiIred rell^lonB.
24. Rtldha SoAmi faith is not built on the
basis of scriptures appertaining to Hindu or
any other religion, but on the precepts or
instructions of the Supreme Being Himself,
Who appeared on this earth in human form and
graciously performed the functions of a Sunt
Satguru for the benefit of degraded humanity.
The original books of all inspired religions,
however, bear sufficient testimony to the
superiority and efficacy of the Surat Shahd
Yoga as the only means and the only highway
to the Highest Heaven.
Tbe Internal aonnd coirent is tbe means of railing tbe
spirit. Difference of ShttDratmak and Tarnatmak
names. Tbe power of soand onrrent or Sliabd.
25. The Bound heard internally is a current
I 14 J
which hfts originally emanated from the
Supreme Being and is the means not only of
concentrating the will but also of raising the
Bpirit to the source from which it emanated,
26. At the time of initiation, a novice
receives instructiona as regards the particulars
of the Shabd of each sub-division by means of
which he has to raise his spirit upwards. This
ia called Dhunyatnmk name, while that uttered
by tongue is called Vamatmak name,
27, It must be clearly understood that by
Shahd or Word or internal voice ia meant the
spirit or life current which enlivens every part
of the body and is the main principle or
essence which supports life in and gives activity
to every being or body in the whole creation
orUniverse. Even in this world every thing is
done by means of word or sound, and all affairs
are managed tlirough its instrumentality,
as one speaks or gives order and the other
attends to it or carries it out into execution.
The instantaneous effect of word or sound on
human beings and even animals is so apparent
[ 15 ]
^ in every day experience of our life that it needa
no further explanation.
Tbe state or spirit la tbe tblrd deirree— Tlie obanre
«f tta powers witb tbe ehanre of Its spberes.
28. At present the spirit of man is residing
in the third or material-spiritual region,
and has, therefore, to do all the work here by
means of the senses and the mind which are
mediums between it and the material objects,
and consequently, as a natural result, its power
has become quite hampered. But as soon as
it begins to ascend, the powers which are now
lying dormant, become active and the spirit
acquires ultra-material or higher powers.
tTbe metbod for takings back tbe spirit to Its orlE'lnal
■Duroe Is to ride tbe sonnd onrrent.
29. The method for taking back the spirit
its Supreme source is first to concentrate at
lie focus of the eyes, the spirit and raind
ffhich are diffused in our body and in a
inanner tied to external objects by desires and
wssions, and nest to commence its journey
aiewards by attending to the internal
[ 16 ]
sound, or in other words, by riding the life or
sound current which has originally emanated
from the Supreme source.
30. The current which has been instru-
mental in having brought it down here must
naturally be the only true path for its return
to the original source, and whoever finds this
current is on the path of emancipation. This
current which is the spirit and life current, is
called in the Rddhfi, Sodmi feith, Sound or
Word or Holy Name.
Testimony of sound as riven by otber reliirions.
31. Other extant religions give also distant
allusion to this life or sound current; for
instance in the Bible we find, "In the beginning
was the Word, and the Word was with God,
and the Word was God." The Vedds have
also Nad or Word, the Pranava (w^) or Om
(^flj) and so others.
Tbe Shabd of Sadha Soami faith distinffnisbedflrom
tbat of otber religrlons.
32. But there is a difference between the Word
or Sound which is alluded to in the different
extant religions and that in Rddha Sodmi
[ 17 ]
Biitli. Their information is not confined
to the Word or Sound of one and the same
sphere. Some belong to the spiritual -material
and some to material-spiritual regions. While
the Word or Sound mentioned by Kddhd
Soflmi faith appertains to the first or highest
spiritual sphere. These sounds are not
nominal words or names Hke the names of
common things, but are real sounds resounding
in their appropriate spheres like the ringing
sound of bell, shell, &c.
33. By merely repeating a name or word,
Sbe thing or substance which it designates or
to which it appertains cannot be acquired, but
by hearing a real Word or Sound, the centre
6:om which that sound is emanating can be
pproached. You cannot obtain bread by
nply repeating the word "bread" unless you
J to a baker's shop and purchase it there,
34. So by internal repetition of real holy
Krds or names one can only collect together
^ the focu3 of the eyes, the spirit which is
[ 18 ]
diffused all over the body, but by internally
hearing the sounds thereof, one can actually
hold communion with, and gradually approach
the centres whence these Holy Sounds or names
emanate.
areoesilty of sincere prayer.
35. Prayer is necessary to obtain blessing
and mercy to help man's perfect salvation, but
it must be offered from the inmost of heart
and not confined to mere utterance. It must
also be backed up by works of feith and charity
performed through love and affection for the
Supreme Being.
Veoeeslty of sincere love for tbe Supreme Beln^.
36. Great stress is laid in the Rddhd Sodmi
faith on engendering love for the Supreme
Being. This can only be done when all worldly
desires are gradually eradicated from the mind ,
and it becomes impressed to the inmost core,
with the unbounded bliss that might be attained
by approaching the Supreme Being, Kddha
Sodmi. Love being attraction, it is quite plain
that the devotional practice for approaching the
t 19 ]
preme Being will become very easy indeed,
if there is true love for Him, and devotion,
instead of being a thing of duty, will be the
ghest and most blissful work in this world.
as T«f arda aiode «f Uvlnr*
37. In following this mode of devotion the
llowing restrictions are made with regard to
t and mode of living. No intoxicating drink
r and animal food is to be taken and
immoderate indulgence in any desire ia to be
avoided. Animal food is forbidden on account
of its producing a material tendency in human
nature, and intoxicating drink is detrimental
to a calm and natural state of the brain and the
jrvous system. Other public and private
i should be carried on as usual.
DeflnltloD at goon (uid bad acta.
38, The moral code appertaining to Uadhd
Sodmi faith is comprised in two sentences :-
(1) All acta including spiritual practice
lich tend to free the spirit from matter and
3 it towards its source are good works.
[ 20 ]
(2) All acts which tend to degrade the
spirit by weighing it downwards deeper and
deeper into matter are bad works. Again
any action done with a view to help the needy
from unselfish motives is good work; and
the contrary, bad work in this world.
39. Rildhd SoAmi Daydl aays that the
highest aim and object of every spirit should be
to gradually throw off the coatings of matter
with a view to return to the Supreme Source.
This is what He defines aa " good." To seek
worldly objecta, to set the heart entirely on
worldly affairs is a retrograde movement; and
this is " bad." The nest aim of every human
being should be to do good to his fellow
creatures by thought, word and deed as fer as
practicable, and to avoid injuring them except
in the interests of society or for the gootl of
many,
■ratbarboad of RKdlia So ami fUtb^place or woriblp—
offerlnK of flower garlaail.
40. Priests in the ordinary acceptation
[
]
of tKe term find no place in Rddh;i Sodmi
religion. All the followers are originally equal
and form one big brotherhood or firatemity.
But the superiority of each member depends
fen the degree of love which he imbibes for the
Supreme Being, and on the intensity of the
desire he manifests to approach Him. The
more fervent members receive inspiration and
preach to others giving them also counsel.
There are no temples and no shrines. Any
bouse or even open air is equally fit for the
irpose of worship. No place is more holy
jian another except where the Sanl Satgur^
resided while on earth. Each member of a
congregation assembled for worship brings a
wreath of flowers which he places round the
neck of the Preacher, Immediately or at the
close of the service or Sat Sang, this wreath is
returned to him and sanctity thus obtained.
Kadba Soaml faltta oonslata In four worda.
41. The liddhd SoAmi faith is comprised in
four words viz.: —
(i) Sant Satguru,
E 22 3
(2) Sat Shabd or Sat Nam,
(3) Sat sang
(4) Sat Anurag or sincere love for the
Supreme Being and Sant Satguru.
42. (1) Sant Satguri, He has already been
described above.
(2) Sat Shabd or Holy and true name is the
sound proceeding from the Original Source.
It undergoes some changes, or in other words,
is enveloped in a sort of covering at every step
in its descent in material regions. By step is
meant each sub-division or sphere.
(3) Satsang is attendance on the Satguru^
hearing His discourse, reading His works, and
performing acts of fiiith and charity inspired by
love for, and a desire to approach, the Supreme
Being. This is external Satsang. Internal
Satsang is the application of mind and spirit
to the sound current at the time of practice and
an effort to raise them to higher spheres.
(4) By sincere love is meant a strong fervent
desire and perseverance to approach the Supreme
Being. This desire should outweigh all worldly
desires.
t 23 J
ftBvperloTlty of Sonnd practice over external rellKlan*
ob Her vane es.
43. It is evident from the above that all
Sternal works of charity, worHhip, pilgrimage,
mere reading of holy books, unless
Accompanied by internal practice of Sftra/ Shahd
' Yoga (or the union of spirit and Holy Word)
do not lead to true salvation which can only
be attained by raising the spirit to the First
Degree or pure Spiritual Eegione. One may
reap the fruit of such acts by obtaining happi-
ness in the same or a new body on re-birth, in
the same or a higher sphere. But to approach
the Supreme Being, there ia absolutely no
other means except the practice of Sural Shabd
I Yoga under the guidance of a Sant Satgtirti or
f. Sadh Guru, or a sincere lover of the Supreme
Being who has received instructions from, and
helped in his practice by one of those
tSuperior and Holy Spirits.
44. It is necessary to remark here that
■every human being passes through three states
■of life in every twenty four hours, viz,,
(1) The wakeful state in wHch he works
witli hia senses and limbs, feele pleasure and
pain, and comes in contact with other creatures
and objects in this world. In this state the
principal seat of the spirit ia in the pupil of
the eye.
(2) The dreamy state in which his
connection with the corporeal body ( or outer
covering ) and the senses as well as the external
world ceases or is slackened. He has no
sensation of bodily pleasure and pain, and all
anxiety about worldly affairs in a manner
disappears. In this state the spirit is drawn
within and upwards to the astral sphere where
it dreams and comes in contact with astral
creation, and works by means of internal mind
and senses.
(3) The state of deep and sound sleep
when all action of mind and senses ceases and
the spirit is drawn further inwards and its
connection with both the corporeal and astral
bodies temporarily ceases. Breathing and
motion of the heart and pulse continue, but in
I 25 ]
jrtain diseases such as catalepsy as well as in
he state of deep trance &c., the motion of the
feeart and lungs also ceases owing to the epirit
being withdrawn innermost.
45. Itwouldthua appear thattheconnection
of the spirit with the corporeal body and
aiaes as well aa the objects of this world is
ntablished during the wakeful state only, when
the spirit current returns to its seat in the
nipil of the eye where the sensation of worldly
pleasure and pain is experienced , and the mind,
the senses and the limbs perform their respective
functions. This connection is temporarily
fevered when the spirit withdraws itself from
seat and all sensations and functions
Hise simultaneously. A similar change
igins to appear when a man is dying, that is
p say, his spirit current is gradually mthdi'awn
•om the extremities and when the pupil of the
ye is turned upwards and inwards, the spirit
flies and its connection with the body ceases
for ever.
The mode of devotion as preaortbed by Radba Soaml
■lUtb la the onlx metuii to approaoli tlie Supreme Belnr.
46. K^hi, Soami faith prescribes the
[ 26 ]
means or certain mode of devotion whereby .
man could at pleasure withdraw his spirit froiK
its seat in wakeful state, and thus release it to
a certain extent from the bondage of body ancl
senses and slacken its connection with the outer
world, and thus free himself to the same extent
from pain and pleasure of this world, and
retire temporarily to take rest and enjoy the
bliss of higher spheres within himself. A i
can traverse the regions of death and return
to body at pleasure, or in other words, by
practising devotion for a certain length of time
one can withdraw his spirit to the point where
death tabes place and even beyond it, and can,
at pleasure, bring it back to the seat occupied
in the wakeful state and resume the functions-
of mind, body and senses.
47. The benefits accruing from such &■
practice viz., the enjoyment of bliss in higher
regions within us and obtaining relief from the
pleasures, pains and cares of this world as well
as of the body &c., are self-evident proof of thej
great importance and extraordinary usefulness
[ 27 ]
f the mode of devotion prescribed by RddhA
Soami faith. This mode of devotion ia the
only and surest means of eventually attaining
perfect salvation or complete liberation from
the bondage of material coatings appertaining
to the lower and higher regions of matter.
48. It is rightly inferred from the above
that there is no other way to raise the spirit
to the highest sphere but the one prescribed
by the Rddhsl Sodmi faith viz., removing or
raising the spirit gradually from its seat in the
pupil of the eye, in the same manner as it rises
or mthdraws at the time of death, and by
catching or riding the Sound or life current to
carry it back towards the main source from
which it originally descended.
This made or devotion 1b free Iroia all risk and dancer
»Mill can eailly be praotlaed by men Knd women of
' any age, literate or Illiterate.
49. The mode of devotion referred to above
is free trom all dangers and is so easy of practice
that a child of ten or twelve years as well as an
adult and the old can perform it conveniently
and comfortably at all times, without interfering
[ 28 ]
■with the daily business of life. The mind
of the devotee will gradually (as he progreseeB
in his practice ) imbibe more and more love for
the Supreme Being, intensifying his desire to
approach Him iu the highest region, and look
upon the pleasures and objects of this world
as trifling and transitory.
Fran Toga dlBcarded bb daiiKeran* asd nnneoeiaary.
50. In times gone by and even now some
persons consider Pran Yoga or the practice of
suspending breath and drawing it up to the
sixth or seventh nervous centre or ganglion (the
seat of which is in the interior, behind the point
between the two eyes) as a means for obtaining
salvation. There is no doubt that this practice
secures the liberation of spirit from the bondage
of coarse matter in the third grand division.
But in the first instance the process is very
difficult and is attended with danger in case
of slight omission or commission as regards its
rules and conditions, and secondly, the
practitioner would still remain in the regions of
matter, though pure, and therefore, subject to
m
its
im
bn
wt
CUl
I actio:
^^^w liii
.[ 29 ]
lirth and the pains and troubles attendant
thereon. A man living with his family and
pursuing his profession can hardly comply with
the rigid and strict rules laid down for thi»
practice and even those who have renounced
the world, are scarcely able to carry out this
practice without permanently endangering their
health, and thereby retarding their progresa
in the way of attaining their objects namely, the
raising of spirit to the sixth or seventh Chakra
nervous centre.
51. Moreover the Pr&n or breath current
is dependent on the Spirit or Word current for
its life and support, as when the latter is drawn
inward to more than ordinary extent the
breathing is gradually stopped, or in other
words, the Prdn current also follows the spirit
current or is withdrawn from the body, and its
action gradually ceases.
I. Again the Pran current is a subordinate
to the spirit current and its function
IS limited to certain automatic action in the
body, as when the spirit current is withdrawn
[ 30 ]
during the time of sound sleep the function
of senses and limbs ceaaes, and though the
Pr&n current or breathing continues its action,
it cannot exercise any influence over the
senses and limbs which respond to the impulse
from the spirit current only. The practice
of Pr&n Yoga is, therefore, discarded by
Kddhd Sodmi faith as difficult, dangerous, not
carrying to the highest sphere and therefore
useless and unnecessary.
BTldence or the exlatenoe of Cod the Almlg'Iity— Tbe
esBence of God and Spirit ta t&e ■ame— It la on
emanattaa ft-om Him.
53. A sincere seeker after truth should
allow no doubt to remain in his mind about
the existence of the Almighty Creator, as the
whole creation, terrestrial and celestial, from
its design and object, and the immutable laws
by which it is governed, hears evidence to the
existence of the all-powerful and controlling
hand of an intelligent Supreme Bemg. His
power commonly called energy is diffused
everywhere, but it requires impulse from the
Supreme Source to put it into action, and this
[ SI ]
mpulse is the Prime Spirit or Sound current
which forming centres at certain distances
completed the work of creation in each circle
or system so designed, and descending in ita
course carried out the work of creation to the
furthest limit. The lowest system is dependent
upon the one higher than itself for its life and
support, and this again upon one higher still
and so on, until the highest sphere is reached
which is the abode of the Supreme Power,
the Prime Cause of the first impulse, or life and
spirit current. These systems are called eolar
systems, each working in Bubordination to the
higher one, and all depending for their life and
support on the Supreme Being.
54. This Supreme Being is the sole master
of the whole creation, and the spirits clothed
in body in this Universe are emanations from
Him, that is, their essence is the same, and
they more or less exercise the same powers as
the Supreme Being within their resj)ective
spheres or bodies viz., controlling matter or
the forces of nature and elements which work
harraoneoualy in subordination to the spirit.
[ 32 ]
Tbe above BtateiDent IlliistrBt«il>
55. To understand the above more clearly
one should careftilly observe and watch the
progress of a plant from the time it germinates
till it is fully grown up, and till it dies. Since
the first manifestation of germ or spirit the
forces of nature viz., attraction, repulsion,
construction, chemical affinity, light, electricity
and elements, uicludiiig gases &c., all combme
and work harmoneously to aid its growth
and sustenance. Again when the spirit
separates itself from the plant, the very same
forces help its decay and decomposition till the
body or form disappears. The same case is
observable in the growth of all bodies in the
Animal and Vegetable kingdoms from the time
of germination or first manifestation of spirit till
its separation from those bodies which results in
the death, decomposition or decay of the latter.
56. It may, therefore, be inferred from the
above that the spirits are emanations from the
Supreme Being or the first and original cause
of creation. Also that the spirits by the powers
[ 33 ]
Jiey exercise are the means of support and
sustenance of the bodies thus created, and that
their separation from those bodies is the cause
I their death and decay.
57. It is evident from the above that the
whole work of creation in various spheres is
carried on through the instrumentality of
emanations or spirits issuing forth from the
Supreme Being as rays from the Sun, and that
this creation exists and subsists as long as the
spirit maintains connection with the body or
the form it assumes, and that decay and
decomposition follow the severance of this
connection J that matter and all forces resulting
fi^m its contact with spirit in various spheres
are wholly controlled by spirit and that nothing
can move or act by itself without an impulse
from the spirit force which is immortal. Matter
within its sphere is also imperishable in its
original form namely chaotic or atomic, but it
owes its life and activity to the impulse from
the spirit force.
SBObak ayan (SoplilBtryl and Idolatry.
58. There are people who have gone to the
t 31 ]
one or the other extreme in forming their
opinion and conducting the worship of the Deity,
that is to say, some have adopted the worsliip
of form or some sign said to have apfjertained
to the Creator when He incarnated Himself in
human form, or to one of the superior spirits
who appeared in this world as prophets or
mediators ; while others regard Him as formless
and Omnipresent and contemplate Hira as
AHsk or ether pervading the entire creation
and space.
59. According to Rddha Sodmi faith both the
above schools of thinkers appear to be in fault,
in as much as they exhibit utter ignorance of
the real state of things, and therefore the means
adopted by them for their salvation are feulty
and defective. There is no doubt that the
Supreme Being is formless and boundless;
but when a current from this Prune Source
descended into the lower sphere and in a
manner animated and awakened matter, the first
form produced by the admixture of the two
was the image for the first time assumed by the
forir
[ 35 ]
■iginal spirit current, and the outlines of this
form served as a standard for all the animated
Ibrms subsequently created in the various
iheres below; and these outlines are also more
less distinctly visible in the forms of all
,ture8 on this earth.
60. The saying that God created man after
own image is confirmed by the &ct of hia
Biiperiority over all creatures in this world, and
the circumstajice of the outlines of the human
form being adopted with more or less precision
in the structure of the whole animal kingdom.
If such is the case with the human image in
creation in the lower order, it follows that this
very image can be traced backwards and
upwards in a more and more perfect order till
we reach the first form, the most perfect,
originally assumed by the sphit current,
when commencing the work of creation.
61. It is hopeless, therefore, for any one to
iproach the formless without first coming in
,tact with the various main forms assumed
the spirit in its descent to the lower spheres.
[ 36 J
These are living forms ever present in the
spheres to which they pertain within every
human being, and they help a traveller in his
onward journey to the highest and original
form which again leads him to the formless,
and thus perfect salvation is possible to be
attained. To degrade the living form to one
made of atone or metal or to stick to certain
signs and symbols appertaining thereto and
preparing their metallic imitation &c., &c.,
without the knowledge of the original or
any attempt to trace it within ourselves is
wandering away from real to unreal object.
62. Again to think of the formless and
liken it to ether without the knowledge of the
■various forms or coatings which its main
current or creative agency has assumed in its
descent to this sphere is as faulty and
irreconcilable with our present limited thoughts
and ideas as the degradation of the living
form to imitations made of stone or metal,
like toys.
63, Some have gone to a futber extreme
[ 37 ]
' and identifying tHemselves with the First and
Eternal Cause, the formleas and boundless Source
of spirit, have lost all regard and consideration
for the same, and become extremely selfish and
M-ouci of their existelice which is a mere drop
from the Ocean of Spirit and Love or a mere
ray from the Supreme Sun, the Life and Light
Giver of the whole creation. These have
become so infatuated with the idea of their aelf-
Bufficiency and superiority as Brahm or God that
they adore no one as their creator or superior,
and fearlessly act according to the dictates
of their impure mind and senses ; and as their
bondage with the material covering or body
and its various currents, continues unrelaxed,
I they are at the time of death hurled down into
1 the regions of matter and find new bodies and
places fit for their reception accordmg to the
result of their good and bad actions and their
I predominant passion or desire.
14. The proper course for a sincere lover
of the Supreme Being is to acquire knowledge
of the secrets and the onler of creation and the
r 38 ]
means of traversing the distance and stages
between his dwelling in the body (the pupil of
the eye) and the abode of the Supreme Being,
the Prime Source of every thing ; and to start
on his journey with fervour and perseverance
with the avowed object of one day reaching
the presence of the Most High and Beloved
Supreme Father.
65. There are some who regard Word or
Sound as the quality of void or ether, while
others consider it the result of vibratory motion ;
but they both labour under an erroneous
impression. When it is asserted by all revealed
religions that Word or Sound was the first
manifestation of the Deity or Supreme Being,
and the rest of the creation, including ether
and other elements, was created by the Sound or
Spirit current, how could then the original Word
be regarded as the quality of ether, when it is
the life and soul of every thing that followed
its first manifestation. Again when the
[ 85 ]
ffigiiial Word or Spirit current was the prime
mover and the first impulse which carae from
ihe Supreme Source, and was the first cause of
all aorta of motion and colours and forms,
how could it be regarded as the result of
vibratory motion which motion is, however, the
subsequent expression or manifestation of
spirit or energy throughout the creation. The
vibratory motion is confined to the spheres
where matter exists in subtle or pure or lesa pure
and impure or coarae form and is the result of
contact of spirit with matter; in other words, it
, is the manifestation of an effort on the part of
I the spirit current, descending from the highest
Lephere, to remove the material coating of the
Spirit or energy in the lower regions.
. It should, therefore, be clearly
mderstood that instead of sound being the
t of vibratory motion, it is really the prime
" cause of everything in the Universe and also of
vibratory motion, which again is instrumental in
furthering the work of creation in the material
I regions. In tlie lower regions various sound
currents originate from vibratory motion and
serve the jjurpose of carrying on the work of
creation in various directions below; but the
original sound or spirit current is the parent of
all motions and forces as well as light, sound,
elements &c,, &c., that came subsequently into
existence in the second and third grand di\'ision8.
TmiKt !■ Trntli t
67. There are many who assert themselves to
be searchers of Truth, but there are few who try
and persevere to ascertain it, and fewer still who
sincerely work at any sacrifice, to attain it. By
Truth or Satpad is meant the Essence, Spirit,
Soul, and Life of every thing that exists or
appears to exist, itself unchangeable and
immortal. Again, we might define Truth or
Satpad as the Essence of Essences, Spirit of
Spirits, Soul of Souls, Omniscient, Omnipotent,
Formless, Boundless, Una|)proachable, Un-
knowable ( exce^lt by Sants ), Unchangeable,
Unfathomable, the Source and Beginning of life,
of energy and of every thing ( perishable and
imperishable), an Unlimited Ocean of love and
[ " ]
wisdom, Omnipreeent but concealed in various
coatings except in one place viz., the highest
region, where it can be observed by the spirit's
visionary power.
68. The former definition is applicable to the
Truth or rather to the rays which issued forth
from the Sun of Truth or the drops from the
unbounded Ocean of Truth diflPased over all
the space comprised within the Universe of
Universes; giving life, power, and energy to
bodies, existeers and appearances. By these rays
is meant the spirits residing in all apparent
bodies or existeers, forming the creation in
various spheres in the space, and giving them the
power of motion, thought or reason, &c,, &c.
In short, the whole creation extending from the
highest to the lowest sphere, is sustained by
the spirits or rays from the Sun of Truth, and
disappears or is dissolved on the separation of
spirits from the coatings or bodies in which
they reside, or in other words, on the severance
of the connection between the two.
69. The second definition points to the
[ 42 ]
source of the above rays or spirits, the Truth
of Truths, ever shining forth in its awiiil
majesty and splendour, and directing from its
highest abode the course of its rays and
controlling the forces which sprang up from
their contact with matter and are playing their
respective parts in the whole creation in the
spheres below. To summarize the above, the
whole creation which one feels, sees and
observes, owes its origin, life and growth to
Truth, and is sustained throughout by Truth,
and disappears or is dissolved when Truth is
separated or withdrawn therefrom.
How to Kttaln or reftllae tlili Trutb.
70. To approach the source of Truth one
must first approach and catch its ray or spirit
current and then follow and trace its course
back to its source, the Truth of Truths. Itis well
said by some philosopher, "First know thyself
( Spirit or Truth) and then know thy God
( the Source of Spirits, the Truth of Truths)".
The highway to reach the Truth and thence
its source or the Truth of Truths, lies within
the Microcosm or tlio human body.
[ « ]
71. It must be understood that the spirit
irrent as well as the currents of other forces
Jfepiritual-material) are flowing from within
downward or outward towards external objects;
and to approach their centres one must change
the direction of these currente upward or back-
ward to their internal source. As the stream
of the spiritual material forces appertains
to sensual desires or worldly pleasures and
greatness, the traveller, bound for the regions of
Truth, must, of necessity, give up these desires
to a certain extent and thus shut up or stop
its downward flow before he can safely proceed
on his journey. It is not necessary that one
fihould altogether withdraw from the world and
its objects, but he should so regulate the
course of the current of the various forces aa
to confine their use to what is absolutely
necessary for living in this world with family
&c., on a moderate scale, discarding all vain
and improper or sinful ideas and acts.
72. Any one acting in the above manner
Jll be able to gradually realize the Truth
[ 44 ]
within himself. But there are very few who
would attempt to make the above sacrifice
and regulate their habits and conduct to meet
the conditions of the great enterprise they
undertake; and hence the real Truth has
remained concealed and unknown. Agaiii,
there are very few who would devote a portion
of their time and attention to conduct enquiries
earnestly to satisfy themselves of the existence
of Truth and of the correctness of the means
prescribed for its realization or attainment
within their own selves.
^miBit li true rellrlon.
73. True religioji or faith is that which
leads a sincere enquirer to the regions of real
Truth, and teaches him the ways and means of
traversing the regions where false and untruth
and comparative truth exercise their sway, and
of finally reaching the highest and most sublime
mansion where nothing but the Truth of Truths
dwells and manifests its unrivalled glory in
splendid refulgence and everlasting joy and
happiness.
[ « ]
74. Any religion or fiiith which treats of
rituals and ceremonies or external observances
and moral principles &c., and does not profess
to know, or can not teach the secrets of real
Truth or the Truth of Truths, is a religion
built on knowledge and reason or founded on
scanty information furnished by revelation of
a lower order emanating from the presiding
spirit or genius of the second or third grand
divisions where untruth and comparative truth
hold sway.
Tmiat Is true aoliratloni
75. The attainment of this Truth of Truths in
its highest mansion, by a sincere and affectionate
devotee, is called true and perfect salvation.
There are many who, in their search for Truth,
traversing some distance stopped short on their
way in one or other lower sphere in the material
regions, and regarded it as the mansion of Truth.
Every one of these lower spheres is, however,
the mansion of comparative truth and in
the absence of instructions from a Perfect Guide
or Satgur^ many have been misled to regard
[ « ]
false or apparent or comparative truths as real
and pure Truth; and the result is that they
unwittingly remained in the material regions
to die and be re-born after certain long periods.
76. Every higher sphere is the abode of
the Master and Director of the creation of that
sphere and of the spheres below, and is,
therefore, more joyful and more lasting than the
latter. But as far as matter extends there is
no permanent durability and immunity from
change, decay or dissolution; and, therefore,
these spheres are unfit for the reception of a
devotee who is desirous of approaching the
Supreme Being, the Truth of Truths, the Joy
of Joys, Unchangeable and Immortal, full of
everlasting and unbounded bliss and felicity
unalloyed with any form of matter.
Kamtnon* and aark rBT«i
77. It may be observed here that rays of
light (resplendent pure white light) represent
Truth or Spirit in this world or, in other words,
are originally emanations from the spiritual Sun
of TruthjwhiledarknesBand dark rays represent
[ 47 ]
matter and instability or untruth, and are
emanations from the luminous as well as the
dark Suns. The rays of light are called
luminous and those of darkness non-luminous.
A sincere devotee should not stop at any stage
where there are both light and darkness, but
should continue hia journey onward until he
reaches the region of pure, eternal, resplendent
light where there is no darkness at all, that
is, the region of Truth and of pure Supreme
Spirit.
78. In like manner and in correspondence
with the above thei-e are two currents flowing
from the higher regions of the brain in the
human body, viz., whitematterandgreymatter;
the former being the representative of light and
spirit, while the latter partakes more or less of
matter and darkness. In the spheres comprised
in the third grand division white light represents
spirit current, while blue light and dark rays
indicate Kal Purush or Brahm, the ruler of the
coarse material regions.
79. The tendency of 5raAmor the Universal
Mind is downward and outward, and that
[ « ]
of matter or Maya, still more downward and
outward as the latter forms the superficial
covering of all bodies created in various spheres
of the second and third grand divisions; hence
the war of spirit with these two moat powerful
agents or factors in the creation which present
grand obstacles and impedimenta to a devotee
or pure spirit on his onward journey towards
its source, the Supreme Being. These obstacles
can. easily be overcome only by the grace and
mercy of the Supreme Father and the help of
the Sarit Satguru or Mediator.
Abiolnte aeeei*lty for Bplrltiud devBtton.
80. It may be concluded from the above
that so long as the spirit remains clothed in
material coverings or bodies in the regions of
matter (the second and third grand divisions),
it will, of necessity, be subject to the forces
of nature or matter which have a downward
and outward tendency and that unless it
withdraw its currents to a certain extent
from the objective world, with the help of a
Superior Spirit or Sant Satguru (who has freed
Himself from the bondage of matter) and tries
to traverse and raise itaelf above the material
spheres by practising a certain mode of
devotion, it cannot expect to liberate itself
from the various material coverings and their
influences and reach the pure spiritual regions,
the abode of the Supreme Being, and thus
attain perfect salvation.
81. It is, therefore, absolutely necessary
for anil incumbent upon every human soul,
male or female, desirous of escaping the
pleasures and pains of this world inseparable
from the assumption of material body and
also the excruciating pains of lea^Hng the
body and everything surrounding it, ( the
objects of its joy and pleasure) at the time
of death, as also to avoid re-birth and the
Bufferings attendant thereupon, to search for a
Superior Spirit or Perfect Guide, and under
His guidance and benign influence start on its
homeward journey with an ever increasing love
for, and with a fervent desire to approach, the
Supreme Father, and thereby secure His grace
antl mercy for tlie easy and early attainment of
its aim and object, the Holy Presence of the
Supreme Being.
Til* work of aalvatlon osd I>c oarrled on In hnmKn
body onlf— A devotee !■ not required to qnlt
his nunllr and profeailon.
82. The mode of devotion referred to can
only be practised while a spirit dwells in a
healthy human body and those who fail to
accomplish the work of devotion or even
commence it during their present life, must
inevitably submit to a series of births and
re-births in infernal regions of matter and to the
suffering and pain inseparable therefrom.
Any amount of regret, remorse or repentence
at the time of death and after it, will be too
late and of no avail. And regret they musl,
who fail in their present life to avail themselves
of the opportunity offered them for regaining
their lost kingdom, the abode of the Supreme
Father.
83. If a man lias not sufficient means of
accomplishing the work of salvation in his
j)resent life he should not be discouraged
[ 51 ]
or disappointed. If he simply commences
the work under the guidence and merciful
protection of a Sant Satguru and the
Supreme Father, RddhA So^mi, he will be
able to accomplish it in the next, or one more
subsequent birth which will be superior in
every respect to the previous birth and when
he will have sufficient means at bis disposal to
help him in fiually attaining his object.
84. It must be clearly understood that
Rdhdd Sodmi fiiith does not require or permit
any one who joins it, to quit his family or
Burroundinga or give up his avocation or
profession to obtain his livelihood ; on the other
hand it enjoins the advisability of a devotee
continuing to live with his family and discharge
his household and professional duties satis-
fiictorily and at the same time secure salvation
by earnestly and fervently practising devotion
from two to four or at the most six hours a
day, distributing the above time at the rate of
half, three-fourths or one hour at a time
according to his convenience.
r
[ 52 ]
Tbe Spbere of trae lalTatlon.
85. A little consideration and careful
observation of the afiairs and the transitory
state of this world will show that our abode on
this earth ia temporary and that our permanent
dwelling is in the pure spritoal regions and that
so long as the spirit remains clothed in material
body on this or any other globe in the material
regions, it must suffer more or less mental or
bodily pain and enjoy wordly pleasures to a
greater or less extent, and be also subject to
re-birth whether it takes place sooner or later,
and that these vicissitudes of life in the lower
spheres cannot be avoided until traversing the
material spheres by devotional practice, the
spirit returns to its happy home, the Holy
Abode of the Supreme Being.
86. It becomes, therefore, absolutely
necessary for all sensible human beiiigs to
exert themselves to quit the infernal material
spheres and approach the Supreme Being in
His highest and HolieBt Mansion, without
which perfect salvation cannot be attained.
[ 53 ]
owera of man— PbriloBil. Intellectual and Ksntnl.
and Splrltaal.
87. There are three powers latent in the
human being, viz., ( 1 ) Spiritual, (2) Mental
and Intellectxml, and ( 3 ) Corporal or Physical.
Every one of these powers requires regular
training under a guide or master before it can
be awakened, and brought into use for any
purpose. The physical powers comprise the
action of and the work done by the senses and
limbs, such as the organs of sight, hearing,
taste, speech, smell and touch &c., ae also hands,
feet, generative organ &c. Those who have
developed any of the above senses or limba to
perfection and adopted them to special uses,
such as drawing, painting, copying, singing,
dancing, playing on musical instruments,
riding, sleight of hand &c.,&c., can acquire name,
fame, and earn good livelihood; whereas those
who have remained dull and undergone no
training of any kind, work merely as labourers,
coolies or ploughman, and earn hardly sufficient
J:o live from hand to mouth.
S8. Again, those who have undergone
[ 54 ]
higher training and awakened their intellectual
and mental power to perfection in any particular
line or department of science, become literary
men, philosophers, astronomers, statesmen,
adminiatratora, judges, harriaters, doctors,
engineers &c., and acquire greater renown and
worldly power to control and direct the afiaira
andin fact rulethe destiny of millions of people
inhabiting various districts and countries.
These functionaries are respected and obeyed
by all and receive high remunerations for their
intellectual work.
89. Again, those (though few in number)
who have by continued practice of piety and
devotion succeeded in awakening and
developing their spiritual power have merited
special grace and mercy of the Supreme Being
and become prophets, mediators and saints
appertaining to the second and third grand
divisions and have done much for the salvation
of human race. Their fiime has spread far
and wide and their name and person have in a
manner become immortal and are adored and
I are
I mt
[ 58 ]
regarded as the means of salvation by millions
of people inhabiting distant lands and countries.
They have, further, ascended heaven and enjoy
the honour and happiness of remaining in the
presence of their God; and while on earth
they sometimes exercised extraordinary or
supernatural powers.
90. It is left to the choice of huraan beings
to undergo regular training under a competent
master and use their best efforts to awaken
and develop any of the above powers. There
are many who do not care to make use of any
the above powers, while there are some who
:ert themselves earnestly to develop their
intellectual or physical power. Nearly all
seem to be indifferent to the necessity of
awakening the spiritual power. But it is
doubly, nay, absolutely, necessary for all
human beings for the sake of their spiritual
benefit, and to save their spu-it from eternal
perdition to exert themselves to the best of
leir powers to awaken and develop, at least
a certain degree, the Bpiritual power lying
[ 66 ]
dormant within their ownselves. If they do
80, they will not only enjoy happiness and
contentment and a healthy constitution in
this world, but also secure heavenly blias in
the next, and escape varioue sortis of pains
and troubles as well as the misery of re-birth,
and eventually reach the presence of the
Supreme Father in the Hij,'hest Heaven, and
enjoy eternal happiness.
OBSERVATION I.
91. The human spirit being native of pure
spiritual regions and a denizen on this earth,
it becomes necessary for its rest and comfort
that it should try to return to its source where
alone it can enjoy pure spiritual happineBs
permanently.
OBSERVATION II.
92. Tbehuraftu spiritbeing mostly attached
and confined to this world through the senses
of sight, hearing and taste, it can easily release
itself from the bondage of body and pleasures
[ 67 ]
of this world by turning these very senses
upwards within itself, whereby it could see
higher objects, bear heavenly sounds, and taste
the nectar of hfe which flows from higher
regions in the brain.
OBSERVATION III.
93. There are many gentlemen and in
some cases ladies too, who set out bravely at
great risk of life and property on exploring
expeditions to the Poles and various other
unknown and untraveraed lands and hills in
distant parts of the globe, or ascend the sky
in balloons or conduct experiments for the
navigation of air, also for making new
discoveries in chemistry, electricity and other
branches of science &c., the fruits of which
are a very small addition to the knowledge of
geography or other department of science, and
Bome personal advantage in the shape of fame
and name to the adventurer. It, therefore,
seems equally, nay, highly desirable, for the
permanent and moat important benefit of
humanity in general, to start on a journey in
t 58 ]
untrodden spheres, to aBcertain the source,
or in other words, the happy home of our
own selveB, viz., the epirit, and to reach the
subUme presence of our beloved Supreme
Father, the Almighty Creator. The adventurer ,
will secure great and lasting reward, namely,
the approbation of the Supreme Father, and
salvation of mankind in general, and permanent
immunity from re-birth and pains and pleasures
of life on the earth.
OBSERVATION IV.
94. Every one burns with the desire to
acquire worldly richea, sensual pleasures and
worldly fame and greatness. There are many
who toil and work hard to satisfy their ambition.
Of these some succeed fully and some partially
in their efforts, while others fail altogether.
Those who are fortunate in attaining the object
of their aspiration are again in constant anxiety
to obtain more and more the object they have
gained; and those who did not try their luck
or make any attempt to acquire worldly wealth,
pleasures and fame, burn with envy and jealousy
[ 59 1
|to see their more fortunate bretliren in full or .
lartial enjoyraent of the same. Thua the |
rwhole lot of people always suffer from, or are I
tormented with, the pain of discontent, '
disappointment, jealousy and envy, or inaatiable
thirst or greed for more and more.
95. Again, all human beings are subject to
. four kinds of afflictions, viz., {1} mental, such .
|aB fear, anxiety, pain caused by mishap, theft,
I Joss and bereavement &c., sorrow for a relation |
or friend in distress or trouble &c., &c., ( 2) I
irioua diseases of body and senses, (3) quarrel, j
nmity and dispute with others, (4) pangs c
jath.
96. Some of these cases are partly or
ffholly remediable, while others of serious
lature are wholly irremediable and beyond the
ower and control of humanity. In these |
latter cases man can get no help from others 1
and has to reluctantly suffer extraordinary 1
pains, troubles and privations.
97. The moat holy and sublime Rddhd
Bo^mi &ith prescribes remedy for both sorts of j
t 60 ]
troubles, namely, those mentioned in paragraph
95 as wellas those in paragraph 96. The remedy
is simple and can be applied by all if they will
only willingly undertake ( at no trouble to
themselves ) to practise devotion according
to Surai Sliabd Yoga, or in other words, try
to hberate their spirit from the bondage of
matter by raising it from its seat in the pupil
of the eye towards its source, the highest
sphere or pure Spiritual re^on, the abode of
the Supreme Heavenly Father.
98. By doing bo, all desires for worldly
riches, pleasures, name, fame, power and
greatness, will gradually cease and in lieu
thereof will spring up intense love for the
Supreme Being and a strong desire to approach
His Holy Mansion and witness His glory in the
creation.
99. In Uke manner the more the spirit
disentangles itself from the bondage of body
and other objects of this world, the less will
it feel the effect of afflictions and adversity
which generally be&ll mankind in this world,
[ 61 ]
Cand by the Grace of the Almighty Father
acquire sufficient strength to withstand all
temptations and privations in life and gladly
meet death when it comes, in order to attain
heavenly blisa in higher spheres and
everlasting joy in the highest mansion of the
Supreme Being.
100, There is no other way or means of
overcoming or escaping the troubles and pains
to which human life is subject in this world
except the practice of concentration and
sublimation or elevation of spirit to higher
spheres according to Sural Shabd Yoga as
prescribed by Rddha Soimi faith.
OBSERVATION V.
101. The spirit current ia constantly
r'flowing out through the nine principal orifices
or apertures in the body, viz., two eyes, two
ears, two nostrils, mouth, generative organ,
and anus, and is the cause of pleasures derived
by senses &c. But these pleasant sensations
are not lasting and the impressions produced
by them on the mind are m numerous and
of such a conflicting nature that eventually
they give rise to serious disturbances in the
realms of thoughts and ideas.
102. A wise and prudent man should avoid
lending his power of senses to promiscuous
observation and collection of varied impresaious
and formation of indifferent and sometimes
indistinct ideas therefrom, in view to keep
down irregular, improper and unnecessary
desires which spring up in the heart and prove
a source of unlimited bother and trouble to the
thinker.
103. Ordinary people out of curiosity take
very little care to guard their senses against
their misuse, but it is incumbent on all
thoughtful men and women to exercise some
restriction over their love of curiosity and to
restrain the external flow of their spirit current
through the senses by changing its course
under the instructions and guidance of a Sant
SatguTu or a Sadk Guru towards the tenth
higher orifice or aperture in the interior,
through which the main spirit current flows
[ G3 ]
from its source in the higher regions of the
brain into the body.
104. This change can be easily but
gradually effected by following the practice of
concentration and sublimation of mind and
spirit according to the instructions given in
Rddhd Soami faith. It is nothing more than
the following of the course or passage of the
spirit which it adopts at the time of leaving
the body ( when death occurs ), and if this
work can be accompliahed to a certain extent
in life time it will be attended with very
beneficial results in the end, in aa much as
it will not only save the practitioner from the
excruciating pains &c., which are experienced
by all at the time of death, but also enable
him to witness the glory of the Supreme Father
and through His Mercy and Grace secure abode
in the happy and peaceful regions on High.
All men and women of thought and wisdom
should covet this reward and strive to obtain
it through the medium of Sant Satguru or
one of His sincere and loving followers.
r 64 ]
OBSERVATION VI.
105. People suffering from bodily and
mental dieeasea run to doctors for remedy, and
readily follow their instructions in taking
medicine and food prescribed by them, and
are very impatient to recover their health. But
all persons more or less suffer from the effects
of diseased mind and yet they are ignorant of
the evil results that await them owing to the
ever increasing unhealthy condition of the
mind which entices and prompts them to
commit (intentionally or unintentionally) sins
and improper acts in word, in thought and
in deed.
106. One can only become cognizant of
this error and ignorance when he associates
with divine and pious persons who constantly
try to watch, control and check the evil
tendencies of their mind and the improper
desires springing up in their heart. And if he
be inclined to get cured of this unliealthy and
dangerous state of his mind he should have
recourse to a Sant Saiguru or His sincere and
[ 65 ]
affectionnte follower for remedy, for they are
the doctors who are wejl acquainted with the
diseases of the mind and can prescribe easy
and effective means for their removal, by
instructing the patient in the practice of
concentration and sublimation of mind and
spirit.
107. Taking into consideration the absolute
necessity of the welfare of the spirit, it appears
to be incumbent on all persons to take notice
of the diseased state of their mind and to adopt
necessary measures for remedying the evil
within their present life-time, otherwise their
case will become nearly hopeless and render
them liable to great hardships and troubles
in this life as well as in future re-births in the
material regions to which their spirit and
mind will remain confined.
Kove ft>r tbe Snpreme Being,
108. This practice can be conducted easily
and comfortably if the devotee has a little love
for the Supreme Being. Without love it will
be too hard and difficult to practise Sural Shabd
C 66 ]
Yoga with any good result to be obtained
within a short time.
(1) The Supreme Being, being a boundless
Ocean bf Spirit or Love and a human being,
being a drop or current of spirit or love from
this Ocean, and love being the very essence
and means of existence of the whole creation,
it follows that no effort in any direction,
temporal or spiritual, unless actuated by love
or affectionate regard, can be crowned with
success, and the work or labour rendered easy,
sweet and harmonious.
(2) Love is most sublime, having its origin
in the highest region, the abode of the Supreme
Being. In whatever heart it springs up, it
will gradually raise and carry the fortunate
possessor of this lofty and noble passion to
the highest region.
(3) All good qualities and goodness
itself will gradually find their home in the
heart in which love dwells, and all bad qualities
will be rooted out by and by.
(4) Whatever a man full of pure love
[ 67 1
thinks or does is all wisdom, while the thoughts
and works of worldly wise men are full of
selfishness and folly.
(5) Knowledge without love for the
Supreme Being is futile and tends towards
untruth or darkness or materialism, while love
turns every thing to good use and leads to
enlightenment and truth. Even worldly love,
such as filial and conjugal, is attended with
goodness, happiness and comfort to all
concerned. How much more good would then
result to mankind in genera! if the same love
become spiritual, and be directed towards the
Supreme Being, the Mercifid and Kind Parent
of the whole creation.
(6) Self-love brings on egotism or pride,
and sows the seed of hatred, jealousy and
disregard in the minds of kindreds, associates
and neighbours ; while pure and sacred love
for the Supreme Being creates in the heart
humility, meekness and an affectionate regard
for kindreds, neighbours and humanity in
general.
(7) Pure and holy love is always ready to
spend ( regardlesaly ) whatever it haa for the
sake of its beloved, the Supreme Father, and
the benefit of mankmd without any distinction;
whereas self-love or love of world always tries
to appropriate every thing to itself, even at the
risk and loss of others.
(8) Pure and holy love is always ready to
sacrifice any thing whatever to gain admission
into the presence of the beloved, the Supreme
Being; whereas self-love will never part with
any thing except for the sake of its own
aggrandisement and indulgence in sensual
pleasures.
(9) The noble passion of love is most
powerful and strong. It removes all obstacles
and thorns in its way and discards all
superstitions, doubts and Bceptacism.
(10) Where pure love dwells there sheds
the light of Grace, as it forms a link with the
spirit or love current from its source, the
Supreme Being.
[ 69 ]
(11) Such is the strength and effect of
affection and kind treatment that it subdues
ferocity and other injurious and dangerous
characteristics in beasts and other animals,
that is to say, they begin to love and have an
affectionate regard for their keepers andtrainerB.
(12) A heart devoid of love or affection is
as hard as stone, and does not form a smtable
receptacle for the light of Heavenly Grace and
ttercy.
(13) Sincere love is reciprocal, so if one
lias a heart full of love for the Supreme Being,
he is sure to be attracted towards Him by
Grace, Mercy and Holy Light which will
gradually illumine his inner-self, and then all
menial or worldly affections and desires will
jfradually disappear.
(14) Love or tlie power of attraction is
pe basis of the whole creation and the cause
f its sustenance and preservation.
(15) The Supreme Being loves and takes
jecial care of thoae who love Him with all
[ 70 ]
their heart and soul, and gradually draws
them towards Himself, the grand centre of pure
light and attraction; while those whose hearts
are imbued with worldly love and passions
recede from this centre, or in other words, they
of themselves fly away towards the circumference
or darkness and untruth.
(16) Every wave of love rising in a lover's
heart brings tidings of goodness and joy from
the beloved, and every thought springing up
in such a heart is a harbinger of good works
and good services for the sake of the beloved.
(17) Love has no bounds, knows no
restrictions, and is not limited by conditions,,
and like its source is extensive and far-reaching
in its beneficial results.
Faltb.
109. Faith built on pure and sincere love
for the Supreme Being is strong and immoveable
like a mountain, and love founded on strong
faith goes on increasing till it carries the lover
to its fountain head, the Beloved Supreme
Being. Both strong love and strong faith are
[ 71 ]
sure and certain means to the attainment of
perfect salvation. They are inseparable from
each other.
110. It must be clearly mideratood that
as the Supreme Being now and then incarnates
Himself in the person of a Sant Satyur4 or
sends His special beloved eons as Sanls, so
does the viceroy or president of the second
grand division or Brahm or Lord God appears
in this world in the person of a Jogeshwar aa
first class incarnation, or sends hia special
sons or agents as Sadhs or first class prophets.
In like manner, the governor or president of
the third grand division incarnates himself in
the person of a Jogl as second class incarnation
or sends his agents as second class prophets.
There is great confusion in the promiscuous
use of these names, and very little or no
distinction is made in the rank and powers of
these superior spirits. In the Rddhd Sodmi
feith a clear line la drawn to distinguish the
position and functions of each of these above
[ n ]
spirits, according to the height of the sphere
to which they belong and from which they
descend.
111. A follower of RMhA Sodmi foith who
practises devotion according to instructions
given by the Sunt Sat^urt't, will pass through
the spheres occupied by the superior spirits
referred to above, on his journey to the highest
sphere or the abode of the Supreme Being.
He will, however, not loiter on the road or in
the mansion of any of the above superior spirits,
but with the help of Grace and Mercy of the
Supreme Father and the Sant Satguru proceed
determinately, direct to his destination
imimpeded by any obstacle thrown in his way
by mind and matter, and unallured by any
temptations offered by the varied creation in
the intermediate spheres.
ITeoeBBltj of a oontemporary Sant Satgnrn,
112. According to RildhA Soslmi faith the
presence and help of a Sant Satyuru is
absolutely necessary for a neophyte to
commence the work of salvation, or in other
[ 73 ]
Words, to practise internal devotion for the
purpose of first concentrating and then raieing
his spirit beyond the material spheres.
113. All embodied spirits living here
having left their original home from time
immemorial, and having passed through various
materia! spheres in their descent to the corporeal
body in the third grand division, have become
80 firmly attached to their present dwelliog viz.,
the body and its surroundings in this world,
that it is difficult, nay, impossible, for any one
to effect a change in the present condition and
abode without the aid and instructions from
One Who is a resident of that sphere and holds
communion with the Supreme Father, because
He alone can be expected to know all the
secrets of the descent of the spirit to the lower
regions and the means of liberating it from
the bondage of matter to enable it to rise and
return to its original source. Such a Sant
Satgurii occasionally appears in this world for
the salvation of feUen spirits.
114. There is no other means except by
[ 74 ]
associating with the Sant Satijuru and His
affectionate followers to acquire love for the
Supreme Being and practise devotion with an
intense desire to approach Him and have a
glance of His glory and resplendence in the
highest sphere where He dwells.
115. Mere knowledge of the mode of
devotion derived from hearsay or reading the
holy books will not help a would-be traveller
on his journey homeward; it needs full
instructions from an experienced guide and
occasional help and information from him to
enable a novice to proceed on his journey
unhampered by obstacles and impediments
which are generally met with in traversing
material spheres. When no worldly knowledge
or art or profession of any sort can be acquired
by any one without undergoing training under
an experienced master, how could it then be
possible for any one to acquire any knowledge
of the Supreme Being and hold communion
with Him without help and instruction from
an experienced Master or Guide called the
Sanl Siitguru, who would spiritually keep an
eye on His disciple and watch the progress
of his homeward journey to the spiritual
regions and at the same time take care of him,
BO that he may not be tempted and detained
by Superior Mind and matter or their agents
on the road,
BlBtlnfrulBlilng f^atnraa ofSant Satg-nrn or Trne Snide.
116. As in these days there are many who
call themselves Sants, Sddks and guides or
leaders of sects and religious societies &c., &c.,
it is difficult to distinguish between a Sant
SatguTu or true Spiritual Guide and a host of
family or ancestral guides and wandering
mendicants and religious leaders, except by
the means hereafter described.
(1) That the True Guide is He who
imparts instructions for the practice of Surat
Shabd Yoga as prescribed by Ridhd Soami
&ith.
(2) That His object in preaching the holy
doctrine and giving practical instructions is
nothing more than the saving of humanity
[ 76 ]
from perdition and raising the huratin spirits
to the highest and pure spiritual regions from
which they originally descended.
(3) That He is not actuated to undertake
this work from selfish motives or for any
personal benefit or aggrandisement.
(4) That aa envy and jealousy on the part
of interested religious parties will try to slander
His character and otherwise shower taunts and
sneers on Him and His limited congregation,
He wont feel ashamed or discouraged by such
acts of the ignorant, jealous and worldly
people, but go on with His sacred work steadily
and determinately with full trust in the Grace
and Mercy of His Beloved Father, the True
Supreme Being who invariably extends His
protection to the sincere lovers of Truth.
(5) That His discourses, being purely
spiritual and full of affection for the Supreme
Being, will be heartily attended to by sincere
eearchers of Truth and true lovers of the
Supreme Being, and Bis instructions sought
for by them to practise the mode of devotion
J
[ " ]
{ Sural Shald Yoga ) caXcu\&ted to raise the
spirit to the Holy and Highest Mansion of the
Supreme Father.
(6) That by acting up to Hia instructions,
Lcere lovers of Truth and the Supreme
Being will derive much pleasure in their
practice and have occasionally internal visions
of supernatural character and glimpses of
higher regions and also notice the Grace and
Mercy and Protection of the Supreme Father
and then extended to them.
(7) That their belief and trust intheMercy
of the Supreme Father will go on increasing
and strengthening, and with it also the love
for the Supreme Father, imparting new
strength and steadiness to the devotional
practice.
(8) That as the practice and the joy
thereby realized within increase, the mind of
the sincere devotee willbe gradually withdrawn
from the world and its objects of pleasure,
id regard all worldly hopes, joys and fears
worthless and transitory and feel unwilling
I Merc
[ 78 ]
to devote more time and attention to them
than what appears actually necessary for
conducting business and femily affairs.
(9) That by aasociating with such a Guide
and hearing Hie discourses and attending to
the practice enjoined by Him, all doubts and
errors and improper impressions and reflections
will be gradually removed from the mind of
a sincere searcher of Truth, and his heart will
accordingly be filled with pure love for the
Supreme Being and His children, the humanity
in general.
(10) That under His guidance a sincere
devotee will be gradually able to conti'ol the
action of his mind and senses as regards
indulgence in worldly pleasures, and by and
by forsake sins and sinful ideas; and should
such thoughts ever enter his mind he will
feel extremely sorry and from the bottom of
his heart ask and pray for forgiveness and
protection.
Bow » slneere devotee will act vrben he meets a
8ant Batfurui
117. A sincere and aflectionate devotee
[ 79 ]
■who haa fortunately joined the congregation
presided over by a •Sant Satguru, will readily
offer anything, however valuable, for His
service and will always be ready to gladly
perform any service, however menial, that may
he required of him on any occasion, and thus
merit the Grace and Mercy of the Supreme
^^^ Father and affectionate regard of the 6ant
Wr
I ai
118. It is observed in this world that when
one has strong friendship with or love for
another, he is ready to sacrifice every thing
for the sake of his friend or beloved; so in the
religious world, when one fortunately meets
a Sanl SatgurU or a True Guide and under
His guidance acquires strong love for the
Supreme Being, he will act without reserve in
doing what he possibly can to please the
Sujireme Father and the Sant Satgwd^ which
will show how much he values and what
regard he has for purely religious duties in
comparison to the worldly works and
obligations.
r 80 ] •
Atheists labonrlng ander a mistake.
119. Atheists who deny the existence of
the Supreme Being or Creator and also of the
spirit as emanation from the Supreme Being,
appear to be labouring under a great mistake.
120. A reference to paragraphs 53-57 will
show that there exists a Supreme Almighty
Being, Who is the Original Cause and life and
support of the whole creation and Wbose
unlimited power controls and directs the various
forces forming the machinery thereof.
121. And again, the same paragraphs describe
how the spirit, being an emanation from the
Supreme Being by the power it inherits,
summons all the forces of nature, elements, &c.,
on its first manifestation in the world to
work harmoniously in constructing its
receptacle, the body, and maintaining it in
perfect working order as long as it occupies the
same. In this case also the spirit force
apparently controls and directs the action of
the subordinate forces of nature &e., for the
proper working of the machinery of the body,
t 81 ]
and BO soon as it is withdrawn, the whole
tnachinery collapses and the form or body is
dissolved and exists no more,
122. If the above &cts do not fully satisfy
an atheist he should at least take into
conaidertion the change of states he undergoes
daily (see paragraphs 44 and 45) whereby he
will perceive that in his wakefiil state he feels
the pleasures and pains of this world; whereas
in dream he is removed to another sphere which
has little or no connection with the physical
body and this world, and when removed
further to the sphere of deep sleep he becomes
in a manner unconscious, and the connection
with the physical and astral bodies in a
manner ceases. A little thought over these
changes will enable hira to notice that if he
6an by any means retire to the inner spheres
at pleasure, he can find safety from all the
pains and troubles of tihis world and the
physical body, and at the same time enjoy
greater pleasures and joys within himself
without the least trouble and expense.
[
]
123. Every one, whether he be an atheist
or otherwise, appears to be foil of desire to
obtain pleasures and greatnetts in this world,
aTid to attain this object he works hard from
his infancy to the time of death, whether hia
hope is wholly or partially realized or not.
124. Again, every one wishes to shun
danger, sickness, ill-luck or any other mishap
or misfortune and tries his best to avert it, or
at least lessen its effect by any means in his
power. Also every one fears death and the
pain attendant thereon, and would try any
means to avoid it as long as he could find it
possible to do so.
123. A careful study of Radhi Sodmi
faith will show that, if any person were to
sincerely and affectionately practise devotion
at least three hours a day, he would find that
the mode prescribed by the Merciful Eildhd
SoAmi will gradually weed out all desires
appertaining to this world by fulfilling some
and showing the futility of others, and create
a passionate love in hia heart to approach the
[ 83 ]
Supreme Being and witness His Glory and
enjoy real happiness in the heaven above and
also give him strength enough to overcome
the troubles and afflictions in this life and also
the pain of death.
126. Thus the sublime and holy Kadhd
idmi faith and its practice fully meet the
"requirements of human beings, and should
therefore be unhesitatingly adopted by all who,
^^^without renouncing this world, hope to secure
^^^^terfect salvation or happiness in the next.
I IB tV\
9 the p
^^^requi
Katter and Kotlan.
127. Scientists say that Matter and Motion
the principal factors in the creation. This
IB true so far as the lower material regions are
concerned, but they do not or cannot say how
whence this motion originated. Motion
i& a motor, and this motor is the same
•it or word current issuing forth, like rays
an the Sun, from various centres or spiritual-
iterial Suns and diffused over all the space
in the second and third grand
t 84 ]
128. Every atom is in itaelf a ray or current
isaued from a centre and is endowed with
spirit power whicli ( in this world ) is called
energy by the scientists. tJnmanifeated energy
or spirit power is called latent or potential, and
that brought into action or fuU play, kinetic.
Both the above names apply to the impulse
from the spirit force which is the orio^in and
beginning of all.
129. The atoms playing their part in this
world, for instance, issue forth from our Sun
or the Sun above, of which the former is a
planet. They are manufactured in the above
orbs before they issue forth as rays or currents
and are thus fitted for the work of creation or
for forming parts of the bodies they combine
to form or give existence to. The spirit current
latent in these atoms is much steeped in, matter
of the lower spheres and it requires impulse
from a higher current appertaining to and
descending from the higher sphere to awaken
its energy or actuate it into action.
130. It will thus be seen that spirit power
[ 85 ]
force IB all in all, or it ia the principal fiictor
actor in the whole creation, or in other
'prda, it is the life and soul of every thing.
Trnqmlf^rKtlan of aonli
131. Eddhd Soiimi faith recognizes
'transmigration of soul or spirit, for so long as
the spirit remains confined to the second and
third grand divisions it must remain clothed
in some sort of body or covering; and when
one body is worn out it must of necessity
I assume another in the higher or lower spheres
or sub-divisions according to its acts and
C predominant passion or desire.
132. We notice in this world that people
bf a peculiar turn of mind or taste invariably
associate with, and find pleasure inthe company
of people of the same sort. So in the world
to come, every one will be drawn or attracted
to the sphere and company of those with whom
lie has sympathy or affinity owing to the
common object of their desire and affection,
and assume similar or different bodies according
to the degree of their affinity and the result
of their past aetiona or Karma.
[ 36 ]
133. Until, therefore, a spirit tries, b
practising devotion according to the mode
prescribed by Rddha Soami faith, to liberate
itself from the bondage of matter and body
predominant in the second and third grand
divisions, and after closing its account of KarTna
rises to the highest sphere of pure spiritual
region (called the first grand division), it cannot
get rid of the material covering or body, and
therefore it must continue subject to birth and
re-birth, or in other words, the spirit must
successively change its covering or body.
Deaerlptloo or Xarma— redaction and o1>Ut«raUoB
134. There are three kinds of action or
^a>'ma,viz.,firBtA'n'ja)7ian or the acts performed
by a person in his present life, second Prdlabdh
or the acts performed in the past or present
life, the fruit of which is to be reaped in the
present life, third Sanchit or the unripe acts done
in the past and present lives, the result of
which is to be experienced in future lives.
135. A follower of Rddhd Soami faith by
ao:
I
[ 87 ]
,ctisitig devotion and observing the rules
iscribed by it can easily, though gradually,
ivercome or reduce the effect of all these
Karmas and then get rid of the body, or break
through the shackles of matter in the material
spheres.
136. The rules to be observed are aa
follows ; —
(1) That a sincere devotee should resign
himself wholly to the Mauj or Will and pleastire
of his Beloved Father, the Supreme Being, and
thus leave the effect of all action or Karma
done by him in the present life (according to
the moral principles laid down in paragraphs
38 and 39) to be produced by Mauj so as to suit
Is spiritual and temporal interests, or in other
'■Qrds, give up his own personal desires and
lopes and make them subservient to the Will
the Supreme Being. He will thus be freed
from the effects of one sort of Karma called
Kriyaman.
(2) As regards the second sort or Pralabdh
'.rma, their effects must of course be
[
3
experienced during the present life, but there
would be a vast difference in the result (or the
amount of pain and pleasure to be experienced)
according to the progress made by the devotee
in the spiritual practice and the degree of his
love for and trust in tte Mercy of the Supreme
Father; because a devotee who is capable of
withdrawing his spirit current inward and
upward to a certain extent, will be less liable
to bodily pains and worldly anxieties, fears
and hopes, than a worldly or unpractised man
whose spirit cannot move from its seat in the
pupil of the eye except under the influence of
(3) Sanchit Karnias can be easily disposetJ
of by a devotee during his practice. There
are two sorts of impressions made on the
mind's atmosphere, viz., ( 1) those produced by
external objects when they come into contact
with the senses, and (2) those produced by
desires and various thoughts and ideas sprin^ng
up from time to time in the mind. These
impressions are strong or feeble according to
[ 89 ]
the intenaity or weakness of desire and thought,
or the force or indifference with which the
eenaes grasp the external ohjects.
137. When adevotee 19 traversing the mental
Bphere on hia journey homeward, these
impressions are vivified by the power of s|iirit
and apjiear to him as real objects; they engage
or attract his attention and detain him for
sometime, but as the devotee is forewarned not
to busy himself with these impressions, he
sooner or later breaks his connection with them
and proceeds onwards whereby the spiritcurrent
is withdrawn from the above sphere and the
eaid impressions rendered lifeless and incapable
of ^(roducing any effect on the devotee when
he returns to his seat in the body, viz., the
pupil of the eye, after completing his devotional
practice for the day.
J 38. It will thus be observed that the effect
of Sanchii Karma is nearly obliterated after
engaging the actor or devotee's attention for a
few minutes only, instead of occupying days
and months and perhaps years in some cases.
[ 90 ]
during the actor or devotee's next life, iiud he
not been initiated in the practice prescribed
by Radhd Sodmi faith.
Oeaortptlon of foor Prlnolpal FerBonarea concetDed
in tlie practice or Kadba Soaml faltb.
139. The R^hd Soduii faith recognizes
three Grand Personages, and a sincere and
affectionate disciple the fourth, namely, (1 )
the Supreme Father, (2) the Supreme Mother
or Original Spirit or Word current emanating
from the Supreme Father, (3) the Supreme
Son or Saiit Satguru, the Representative oi' the
Supreme Father in human form, (4) the disciple
or tlie hion or human spirit.
140. The above quaternity may be further
explained as follows: —
The first personage or the Supreme Father
and Sole Master is a vast and Boundless Ocean
of Spirit and Love and Joy from Whom the
Original Sphit or Woi*d current emanated. The
second personage or the Supreme Mother is
the Original Spirit and Sound current, the prime
mover, creator, nourisher and supporter of
[ 91 ]
the whole creation. It is the connecting link
between the Supreme Father and the son or
disciple, and leads the way and helps the eon
in returning to the Father's Highest Mansion,
The third, the Supreme Son or Sant Satguru is
the Representative of the Supreme Father in
human form on this earth. This incarnation
of the Supreme Father or His Special and
Beloved Son Sani SatgurA appears now and
then in this world for the purpose of saving
spirits from going down to the lower regions
and raising them to the higher spheres, and
finally to the Mansion of the Supreme Father.
The fourth, the disciple, the son or human being
is a ray or drop descended from the Supreme
Sun or Boundless Ocean of Spirit, Love and
Joy; but his attention having been diverted by
mind and matter towards the material creation
down below, he has lost all knowledge of the
Supreme Father and His Highest Mansion,
and cannot now return to His Holy Abode
without the help, externally, of Supreme Father
or His Special and Beloved Son assuming
human form of a Sant Satgurii, and internally.
[ 92 ]
of the Supreme Mother or the connecting
spirit and sound current between the Supreme
Father and the disciple or son Who illumines
the heart of a sincere lover and devotee and
Bheds grace and mercy upon him.
141. As the disciple or devotee proceeds
on his journey homeward, he gradually ahsorba
the spirit and sound current, or in other words,
shortens the distance between himself and the
Supreme Father, and thus playing in the lap
of the Supreme Mother, he returns with his
loving Mother to the Holy and August Presence
of the Supreme Father.
142. ■Without the help and Grace of the
Supreme Father, and His Special and Beloved
Son, the Sant Salgurit in human form, no
human being can ever acquire sufficient
strength to give up worldly desires and
pleasures or toundertaie the journey homeward,
or in other words, practise devotion according
to the mode prescribed by Rddhd Soimi faith.
It must always be remembered that none but
the Sant SaigurU can under His own protection,
[
]
regenerate fallen humanity and grant sufficient
strength to enable a disciple or devotee to
fight his way out of the various spheres
presided over by Superior Mind and matter,
where all sorts of obstacles and temptations
are ready to interrupt the traveller in his
journey and draw him towards the creation
in higher spheres on the way.
T&e work of regeneration.
143. The work of regeneration consists in
the movement of spirit and mind from the
lower to the higher spheres by the practice of
devotion. A man may be said to be twice
or thrice bom according as he has traversed
the regions appertaining to first, second or
third birth. A sincere devotee having strong
love for the Supreme Being, may, through
perseverance and fervour and with the Grace
and Mercy of the Supreme Father and the
Sant Saiffur^ of his time, traverse the regions
of two or three births in one life-time, that is
to say, raise his spirit to the second grand
division, and complete the work of regeneration
in the next life by undergoing the fourth
birth or traversing the spheres appertaining
thereto, and finally enter and take his abode
in the Mansion of the Supreme Father at the
top of the first grand division or pure spiritual
regions.
KAdlia'Boamt tmitb !■ open to all mankind who nay
or may not renoanoe ttielr old creed.
144. All people without any distinction
of caste, creed and colour can be admitted into
Radhil SoAmi faith; and as the devotional
practice appertaining thereto la conducted
mentally and spiritually, it is not binding upon
the followers of this faith to publicly renounce
their former creed and its external observances,
or in other words, it is optional with them to
do 80 or not according ae they can easily
overcome all opposition and obstacles in their
way, or find it difficult and inconvenient to
face them in the beginning; internally, they
must, however, adhere to the practice prescribed
by Bddhd Sodmi faith, which they can easily
attend to, unnoticed by others, at the time they
have to be present with their family and friends
t 35 ]
at the performance of the rituals or ceremonies
of thcu- old creed.
People dtiitroni of seelns miracles Ao. unfit ta follow
145. People are generally very fond of seeing
miracles or acquiring eupematoral powers,
and with this object in view they express
their readiness to practise any mode of devotion
and even to sacrifice ( temporarily ) all sensual
pleasures and desires for greatness in thia
world &c., &e., But this is a mistake, and they
are labouring under a delusion; and as such
persons cannot be regarded as sincere searchers
of Truth or lovers of the Supreme Being, the
RAdhA SoAmi faith does not accept their
overtures for admission and initiation into its
eecrets.
146. A sincere devotee having no other
object in his view than to approach the
Supreme Being in His Highest Mansion, will,
however, witness glories of the Supreme
Father in varioiis iijrms on his way to his
destination, and see many things more
i
[ 96 ]
wonderful than ordinary miracles, if he will
only practiHe devotion for sometime with strong
faith, fervour and love for the Supreme Being.
He will further observe the Grace, Mercy and
Protection of the Supreme Father extended to
him on all occasions when needed.
147. A member ofRddhd Sodmi fidth is
strictly forbidden to divulge the secrets or
mention to any one ( even to a fellow member
without express permission) the glory and
wonder of the higher creation he sees now and
then within himself, or the happiness and
extraordinary joy he experiences during his
practice, or the special Mercy, Grace and
Protection extended to him from time to time
on important occasions by the Supreme Father
and Sunt Satguru.
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